“The prejudices of the second species, since they impose upon the intellect by the sensual conditions restricting the mind if it wishes in certain cases to attain to what is intellectual, lurk more deeply. One of them is that which affects knowledge of quantity, the other that affecting knowledge of qualities generally. The former is: every actual multiplicity can be given numerically, and hence, every infinite quantity; the latter, whatever is impossible contradicts itself. In either of them the concept of time, it is true, does not enter into the very notion of the predicate, nor is it attributed as a qualification to the subject. But yet it serves as a means for forming an idea of the predicate, and thus, being a condition, affects the intellectual concept of the subject to the extent that the latter is only attained by its aid.”

— Immanuel Kant

Kant's Inaugural Dissertation (1770), Section V On The Method Respecting The Sensuous And The Intellectual In Metaphysics

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Immanuel Kant200

German philosopher 1724–1804

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“Since it cannot be overlooked by the Doctrine of Knowledge that Actual Knowledge does by no means present itself as a Unity, such as is assumed above but as a multiplicity, there is consequently a second task imposed upon it, — that of setting forth the ground of this apparent Multiplicity. It is of course understood that this ground is not to be derived from any outward source, but must be shown to be contained in the essential Nature of Knowledge itself as such; — and that therefore this problem, although apparently two-fold, is yet but one and the same, — namely, to set forth the essential Nature of Knowledge.”

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“Tis impossible to judge with much Precision of the true Motives and Qualities of human Actions, or of the Propriety of Rules contrived to govern them, without considering with like Attention, all the Passions, Appetites, Affections in Nature from which they flow. An intimate Knowledge therefore of the intellectual and moral World is the sole foundation on which a stable structure of Knowledge can be erected.”

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“It is manifest that there is no danger at all in the proportion or quantity of knowledge, how large soever, lest it should make it swell or out-compass itself; no, but it is merely the quality of knowledge, which, be it in quantity more or less, if it be taken without the true corrective thereof, hath in it some nature of venom or malignity, and some effects of that venom, which is ventosity or swelling. This corrective spice, the mixture whereof maketh knowledge so sovereign, is charity, which the Apostle immediately addeth to the former clause; for so he saith, “Knowledge bloweth up, but charity buildeth up.””

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“Logical analysis applied to mental phenomenon shows that there is but one law of mind, namely that ideas tend to spread continuously and to affect certain others which stand to them in a peculiar relation of affectibility. In this spreading they lose intensity, and especially the power of affecting others, but gain generality and become welded with other ideas.”

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“Now one could say, at the risk of some superficiality, that there exist principally two types of scientists. The ones, and they are rare, wish to understand the world, to know nature; the others, far more frequent, wish to explain it. The first are searching for truth, often with knowledge that they will not attain it; the second strive for plausibility, for the achievement of an intellectually consistent, and hence successful, view of the world.”

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“To those who ask what the infinitely small quantity in mathematics is, we answer that it is actually zero. Hence there are not so many mysteries hidden in this concept as they are usually believed to be.”

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Frances Wright (1795–1852) American activist

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Context: How many, how omnipotent are the interests which engage men to break the mental chains of women! How many, how dear are the interests which engage them to exalt rather than lower their condition, to multiply their solid acquirements, to respect their liberties, to make them their equals, to wish them even their superiors! Let them inquire into these things. Let them examine the relation in which the two sexes stand, and ever must stand, to each other. Let them perceive that, mutually dependent, they must ever be giving and receiving, or they must be losing — receiving or losing in knowledge, in virtue, in enjoyment. Let them perceive how immense the loss, or how immense the gain. Let them not imagine that they know aught of the delights which intercourse with the other sex can give, until they have felt the sympathy of mind with mind, and heart with heart; until they bring into that intercourse every affection, every talent, every confidence, every refinement, every respect. Until power is annihilated on one side, fear and obedience on the other, and both restored to the birthright — equality. Let none think that affection can reign without it; or friendship or esteem. Jealousies, envyings, suspicions, reserves, deceptions — these are the fruits of inequality.

“In the case of all things which have a certain constitution, whatever harm may happen to any of them, that which is affected becomes consequently worse; but in like case, a man becomes both better... and more worthy of praise, by making the right use of these accidents.”

Marcus Aurelius book Meditations

Source: Meditations (c. AD 121–180), Book X, 33

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